RELEVANCE OF SATSANGH
You know, it is as when water uninterruptedly dripping on a stone finally makes a hole in it, and then a flood may suddenly surge through which will bring Enlightenment.
Be it the perusal of Sacred Texts, listening to religious discourses, engaging in kirtan - God must be the alpha and omega of whatever is done. When reading, read about Him, when talking, talk of Him and when singing, sing His praises.
Take for instance the study of Vedanta. Some seekers become completely drowned in it.
Just as others may so lose themselves in kirtan as to fall into a trance, a student of Vedanta may become wholly absorbed in his texts, even more so than the one who gets carried away by kirtan. According to one’s specific line of approach, one will be able to achieve full concentration through the study of a particular Scripture, or by some other means.
First comes listening, then reflection, and last of all the translation into action of what has been heard and pondered over. This is why one has first pf all to listen, so that lat on each may he able to select Vedanta or kirtan or whatever else be in his own line.
Have you never come across people making light of kirtan, saying: "What is there to be gained by it?" Nevertheless, after listening to it for some length of time, they actually develop a liking for it.
Therefore one must listen before one can reflect, and then later, what has been heard and reflected upon will take shape in action suited to the person concerned. To listen to discourses on God or Truth is certainly beneficial, provided one does not allow oneself to be moved by a spirit of fault-finding or disparagement, should there be differences of outlook to one’s own.
Sat means True Being, the Good; satsang the company of the good, and also a religious gathering. Asal, the opposite of sat, means non-being, wrong, evil. Therefore to find fault (asat) in a religious meeting (saiang) is a contradiction in terms.)
Who is known as a Vaishnava? One who sees Visnu everywhere. And as a Sakta? One who beholds the Great Mother, and nothing save Her. In truth, all the various ways of thought spring from one common source - who then is to be blamed, who to be reviled or suppressed? All are equal in essence.
Thou art Mother, Thou art Father,
Thou art Friend and Thou art Master,
Truly, Thou art all in all.
Every name is Thy Name,
Every quality Thy Quality,
Every form Thy Form indeed.
Yet He is also where no forms exist, as pure unmanifested Being - all depends on one’s avenue of approach.
Is it not said that what is viewed by the Saivas as the Supreme (parama) Siva, and by those who inquire into the Self, as the One Self, is none other than the Brahman Itself? In reality there is no contradiction so long as the slightest difference is perceived, even by a hair’s breadth - how can one speak of the state of Pure Being?
While engaging in sadhana one must concentrate in a single direction; but after it has been completed, what comes then? The cessation of difference distinction and disagreement. Differences do indeed exist on the path, but how can there be a difference of Goal?
